Crossword Puzzle Maker

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Fernando Medina

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 Wrongly Dividing the Word of Truth

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 The Person of Christ is a work by various authors about the most precious subject in all the scriptures - God's Son, Jesus Christ.  Some subjects include the Perfect Servant, the Eternal Sonship of Christ, the Incarnation of Christ, the Deity of Christ, the Impeccability of Christ, His Pre-existance, His Moral Glories, the Atonement  Work and others.

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Brian Crawford

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 Dennis Stickfort

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THE SABBATH AND THE LORD’S DAY

Is there any Scripture for making the first day of the week or the Lord’s Day, a Sabbath, on the ground that the Sabbath has been changed from the seventh to the first day?

None whatever; the Sabbath never was changed from the seventh to the first day of theweek by any divine revelation in the Scriptures. The two days are quite distinct.  The former was the Jews’ day, and we read in the Acts that the apostles would improve the occasion, by going to the Jewish synagogues on the Sabbath to get an opportunity for testimony (Acts 13:42;" TARGET="_blank">Acts 13:42; Acts 18:4)," TARGET="_blank">Acts 18:4), and then on the first day of the week, break bread with the disciples (Acts 20" TARGET="_blank">Acts 20: .). Their idea of the Sabbath was a well earned physical rest after six days of work, but true spiritual rest they never earned. The true rest, that of the Lord’s Day—the resurrection day—is rest in Him. We begin with this rest, and then work throughout the week. The two days ran concurrently in the Acts period, but there is not a line to show that the first day of the week was a physical rest-day. Probably the reason why the early disciples broke bread at night was that they were working all day. A certain legal sect gets a great advantage over denominational Christians owing to this common, mistaken notion. Its adherents point out that God never changed the seventh to the first day, and therefore, as they are legal to the core, they enforce on all literal obedience to what is to them the greatest commandment of all— Sabbath observance. Yet they themselves do not strictly keep it as the law enjoins, but are content with an approximate obedience, as long as you join the ranks of their denomination. It is perfectly true that “God rested on the seventh day from all His works,” as recorded in Genesis 2:2," TARGET="_blank">Genesis 2:2, but though God blessed the seventh day and sanctified it, there is no mention that it was instituted as a rest day for man till Millenniums later, nor have we a single case recorded in the history of the antediluvian patriarchs, nor of Abraham, Isaac or Jacob, of Sabbatical observance. What we read of Sabbatical resting in Gen. 2." TARGET="_blank">Gen. 2. 2 was no doubt coincidental with creation, but Genesis was only written by Moses, toward the end of the sojourn in Egypt. The Sabbath was not formally enjoined upon Israel till the giving of the law at Sinai in Exodus 20," TARGET="_blank">Exodus 20, though shortly before, when God gave the Manna, He arranged for a double quantity to be collected on the sixth day, “in view of the rest of the holy Sabbath,” so soon to be instituted. The collecting of the manna was to go on right through the desert wanderings, so that the question was settled at the start by anticipation, how manna was to be collected for the Sabbath’s consumption, preparatory to the institution of the day, in chap. 20. Later, in chap. 31. the true import of the Sabbath is explained (verses i 3, x 6: “Verily My Sabbaths ye shall keep, for it is a sign between me and you throughout your generations; that ye may know that I am the Lord that doth sanctify you. . . . It is a sign between Me and the children of Israel for ever”).

The death-penalty was attached to a failure to observe it in every particular, e.g., the man found gathering sticks on the Sabbath. Nor were Israelites allowed to light a fire on the seventh day. But the Sabbath with its stringent laws was never given to the Gentile nations and still less to the church. The question as to the advantages of one day’s rest in seven is not disputed here. There can be no doubt at all that in practice some such rest is called for. Doubtless governments have a perfect right to decree such cessation from work on the pattern of the Jewish Sabbath, but that is totally different from enforcing a sort of Sunday Sabbath as a religious obligation, which is one of the pillars of Christendom under the title of “Sabbath Observance” (see Colossians 2:16)." TARGET="_blank">Colossians 2:16). What then is the Lord’s day?

It is the first day of the week, the resurrection day, on which the early disciples came together to break bread (Acts zo), and on which they were enjoined to lay by them in store as God prospered them, to avoid special collections when the apostle arrived (1 Corinthians 16:2)." TARGET="_blank">1 Corinthians 16:2). But because the day is not the Jews’ day, it is not for that “my day,” any more than any other day is “my day.” This is negative, but is there no positive enforcement? The first day is what no other is said to be: “the Lord’s day,” and though there is not a line of Scripture, known to the writer, which enjoins a legal or Sabbatical observance of the day on anyone, if it is His day, it is peculiarly fitting to regard it as such, and to avoid anything which would unnecessarily make the day common. The way we spend the Lord’s day may well be the straw which shews how the wind blows. The man who deliberately flouts the Lord’s day, flouts the Lordship of Christ, and shews the direction in which his whole life is trending.
W.H.

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Did Christ go to hell after dying on the cross?  Did Christ suffer for sins in hell?  Was he there to open the gates of hell to liberate those lost in their sins?  Is hell the same as the Lake of Fire?

The short answer:

No. Jesus did not go to suffer in the flames of Hell.  After dying on the cross, Christ went to the place of departed spirits.  That is, he went to SHEOL (the Hebrew word) or HADES (the Greek word).  He did not go to suffer in the flames of hell or go to Lake of Fire as some mistakenly believe. 

The full answer:

To give a full answer to these questions one must study several scriptures and the meaning of the word SHEOL translated HELL in some versions of the Bible.

What scirptures say that Christ was in sheol/hades?

Starting with Psalm 16:10," TARGET="_blank">Psalm 16:10, which is quoted in the New Testament in Acts 2" TARGET="_blank">Acts 2 in reference to Christ and his resurrection, we see the two words used in reference to Christ and his resurrection.

Psalms 16:10-11" TARGET="_blank">Psalms 16:10-11  For you will not abandon my soul to Sheol, or let your holy one see corruption.  (11)  You make known to me the path of life; in your presence there is fullness of joy; at your right hand are pleasures forevermore. (ESV)

Here is the same verse from Psalm 16" TARGET="_blank">Psalm 16 in the King James Version.  Notice that hell is used in place of sheol.
   

Psalms 16:10-11" TARGET="_blank">Psalms 16:10-11  For thou wilt not leave my soul in hell; neither wilt thou suffer thine Holy One to see corruption.  (11)  Thou wilt shew me the path of life: in thy presence is fulness of joy; at thy right hand there are pleasures for evermore. (KJV)

Peter is giving his great Day of Pentecost speech in Acts 2" TARGET="_blank">Acts 2 when he quotes from Psalm 16." TARGET="_blank">Psalm 16.  The prophecy of Christ’s resurrection was written many years before by King David.

Acts 2:22-33" TARGET="_blank">Acts 2:22-33  "Men of Israel, hear these words: Jesus of Nazareth, a man attested to you by God with mighty works and wonders and signs that God did through him in your midst, as you yourselves know--  (23)  this Jesus, delivered up according to the definite plan and foreknowledge of God, you crucified and killed by the hands of lawless men.  (24)  God raised him up, loosing the pangs of death, because it was not possible for him to be held by it.  (25)  For David says concerning him, "'I saw the Lord always before me, for he is at my right hand that I may not be shaken;  (26)  therefore my heart was glad, and my tongue rejoiced; my flesh also will dwell in hope.  (27)  For you will not abandon my soul to Hades, or let your Holy One see corruption.  (28)  You have made known to me the paths of life; you will make me full of gladness with your presence.'  (29)  "Brothers, I may say to you with confidence about the patriarch David that he both died and was buried, and his tomb is with us to this day.  (30)  Being therefore a prophet, and knowing that God had sworn with an oath to him that he would set one of his descendants on his throne,  (31)  he foresaw and spoke about the resurrection of the Christ, that he was not abandoned to Hades, nor did his flesh see corruption.  (32)  This Jesus God raised up, and of that we all are witnesses.  (33)  Being therefore exalted at the right hand of God, and having received from the Father the promise of the Holy Spirit, he has poured out this that you yourselves are seeing and hearing. (ESV)

In the KJV the verse is written with the word hell in place of hades. 

Acts 2:27" TARGET="_blank">Acts 2:27  Because thou wilt not leave my soul in hell, neither wilt thou suffer thine Holy One to see corruption. (KJV)
Act 2:31" TARGET="_blank">Act 2:31  He seeing this before spake of the resurrection of Christ, that his soul was not left in hell, neither his flesh did see corruption. (KJV)

The meaning of SHEOL and HADES

In the King James Version, the Hebrew word SHEOL is usually translated as hell.  The corresponding Greek word HADES is also translated as hell.  Sheol means “the place of departed spirits” and hades means the “place of the dead”.  The word “hell” conjures images of darkness, flames, torment and agony.  However, the departed spirits of the Old Testament believers also went to sheol/hades, but not to suffer torments. 

According to Vines Dictionary…

Hades is the region of departed spirits of the lost".  This includes the blessed dead in periods preceding the ascension of Christ. It corresponds to "Sheol" in the Old Testament. In the Authorized King James Version it has been unhappily rendered "hell" (Psalms 16:10)" TARGET="_blank">Psalms 16:10) or "the grave," (Genesis 37:35)" TARGET="_blank">Genesis 37:35) or "the pit" (Numbers 16:30-33)." TARGET="_blank">Numbers 16:30-33).  In the New Testament the Revised Version always used the rendering "hades". In the Old Testament, they have not been uniform in the translation.  For example in Isaiah 14:15" TARGET="_blank">Isaiah 14:15 it is translated "hell" with a note in the margin that says "Sheol".  Usually they have "Sheol" in the text and "the grave" in the margin. Sheol never denotes the grave, nor is the permanent region of the lost. 

Translation Challenge

Most Bible translators avoid using “hell” to translate the words sheol and hades. Instead they simply transcribe the words from the original Hebrew (sheol) or Greek (hades) as seen above in the examples from the English Standard Version (ESV). Other translations that use “sheol” instead of hell include the New American Standard Bible (NASB), The New King James Version (NKJV), Darby, and Young’s Literal Translation.  The NIV and other loose translations and paraphrases use a phrase such as “the realm of the dead”.  So to say that Christ went to hell means that he went to a place where spirits have no bodies. 

Hades – one place with two conditions

There is a wider meaning to sheol and hades than what the word hell – eternal torments - brings to mind. Sheol/hades is a place, or perhaps better stated a condition, with two very distinct environments.  The lost suffer in Hades while the saved enjoy rest there.  For example, in Luke 16:19-31," TARGET="_blank">Luke 16:19-31, the rich man opened his eyes in Hades being in flames of torments.  Lazarus died as well and was in Hades as well, but in a completely different condition.  Lazarus was “far off” at Abraham’s side.  There was “a great chasm”  separating Lazarus from the Rich Man which was impossible to cross which indicates that there are two separate places to which people went.  However both are in “the place of departed spirits” – that is SHEOL or HADES.  When the Lord was on the cross, he promised the repentant thief that “today you will be with me in paradise”.  This refers to the place of departed spirits of the saved.  The thief went to the same place as Lazarus – “to Abraham’s side.”  It is presumed that the other non-repentant thief went to hades the same day, but to the place of torments.

Where did Jesus suffer for sins – while on the cross or did he suffer in hell?

The fact that the KJV bible states that Jesus went to “hell” leads some to the conclusion that Christ he went to hell to suffer for our sins.  As seen in the preceding paragraphs, the word hell (sheol/hades) does not necessarily indicate a place of suffering, only the place of departed spirits. 

The idea of Christ suffering while his body lay in the tomb is contrary to other scriptures that teach he suffered for our sins on the cross. “He himself bore our sins in his body on the tree” (1 Peter 2:24)" TARGET="_blank">1 Peter 2:24) “once for all” (Hebrews 10:10)." TARGET="_blank">Hebrews 10:10).  He canceled “the record of debt that stood against us with its legal demands. This he set aside, nailing it to the cross.”  (Colossians 2:14)." TARGET="_blank">Colossians 2:14).  The cross is “the power of God” (1 Corinthians 1:18)" TARGET="_blank">1 Corinthians 1:18) to those of us who are saved.

The cross is the lowest point that Christ’s sufferings took him.

Philippians 2:8-9" TARGET="_blank">Philippians 2:8-9  And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross.  (9)  Therefore God has highly exalted him and bestowed on him the name that is above every name,

Hebrews 12:2" TARGET="_blank">Hebrews 12:2  looking to Jesus, the founder and perfecter of our faith, who for the joy that was set before him endured the cross, despising the shame, and is seated at the right hand of the throne of God.

The work of salvation was completely finished when Christ died.  “When Jesus had received the sour wine, he said, "It is finished," and he bowed his head and gave up his spirit.”  (John 19:30)." TARGET="_blank">John 19:30). His suffering in our place was completed. His soul/spirit went to the paradise side of hades. Jesus did not go to the torments of hell. Jesus’ suffering ended the moment He died. The payment for sin was paid. He then awaited the resurrection of His body and His return to glory in His ascension.

Did Jesus go to hell? No. He did not suffer in the flames of torments.
Did Jesus go to sheol/hades? Yes.  He went to the place of departed spirits.   

Other questions that are related to this are:

“Did Christ take people from Hades to Heaven when he rose from the dead?”  Ephesians 4:8-10" TARGET="_blank">Ephesians 4:8-10 talks about Christ “leading a host of captives” when he ascended.

“Did Christ go talk to spirits in Hades to declare his victory over Satan and death?”  1 Peter 3:18-20" TARGET="_blank">1 Peter 3:18-20 has many interesting interpretations to consider on this question.

Some of the questions below will help you see the meaning in these statements.

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PRAYER TO THE LORD JESUS
Is it scriptural to pray to the Lord Jesus Christ continually in a Breaking of Bread meeting, and for a believer to confess privately to saints that he does not believe in praying to the Father in such a meeting, seeing that we gather there to remember the Lord?

I believe the custom referred to, though doubtless many godly persons are addicted to it, is due to a defective view of what the atoning death of Christ entailed on the other Persons of the Godhead. It is true that our Lord Jesus alone suffered directly for sins on the cross. There the Divine judgment fell on Him; there He was forsaken of His God. But who can estimate what it cost the Father “not to spare His own Son”?—nor should we forget that it was “by the Eternal Spirit that He offered Himself without spot to God.” It seems clear that to limit our worship, or nearly to limit it, to the Lord Jesus is to come short of His definite purpose, communicated by Him in revealing the Father. Far from desiring that His own should concentrate on Him their worship, He indicates the contrary. “The hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth, for the Father seeketh such to worship Him.” (John 4:23)." TARGET="_blank">John 4:23). By so doing we do not set the Son on one side. “At that day ye shall know that I am in the Father, and ye in me, and I in you.” (John 14:20)." TARGET="_blank">John 14:20).

Again, to maintain that we ought only to worship the Lord Jesus, because we are gathered to remember Him, seems to embody a fallacy, Does not the very act of breaking the bread lead us to the Father? As the Son is revealed to our souls in His love and preciousness, we adore the Father for such a gift; “Through Him we both (i.e. believing Jews and Gentiles) have access by one Spirit unto the Father” (Ephesians 2:18)." TARGET="_blank">Ephesians 2:18). One of the greatest needs of our hymn books to-day is, I submit, that God would raise up Christian poets, to add to them more hymns of the type of our departed brother Deck’s, “Abba Father, we approach Thee.”

W.H.

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PETER’S CONVERSION AND CALL

When was Peter saved? Was it when Andrew brought him to the Lord Jesus, or was it when the Lord called him on the shores of the sea of Galilee to become a fisher of men?

The mission of John the Baptist was, amongst other things, to “make ready a people prepared for the Lord” (Luke 1:15)," TARGET="_blank">Luke 1:15), and, no doubt, Peter, Andrew and the rest of the apostles were all disciples of John, having been baptized by him with the baptism of repentance for the remission of sins, waiting for the One that was to come. Accordingly, when these prepared ones came in contact with the Lord, they were ready to receive Him as Messiah. In John i, when Andrew brought Peter to the Lord, He did not call him to repentance or faith, for he did already in a manner believe on Him, but gave Him his new name, anticipating the moment when He would build him as a living stone into His Church. This was only the prelude to the scene on the sea of Galilee.

Thus Peter was called by John to repentance and faith in the one coming after him; then by the Lord to a place in His Church, and later to His service. We apply the word “saved” to everyone who has received Christ as personal Saviour, though the word carries with it more than forgiveness, namely, deliverance to and from. Peter could not receive Christ in above sense till the Lord was revealed to Israel, but no doubt all the true disciples of John, though they did not form part of the Church till Pentecost, were saved persons; they were of the people of God, His own, in a very real sense. In this sense Peter was a saved person before he was introduced to the Lord by Andrew, for he had been already introduced to Him by John the Baptist and had doubtless believed on Him as the One “who should come after him” (Acts 19:4)," TARGET="_blank">Acts 19:4), as indeed did the Old Testament saints in a minor degree. The Lord knew him by name and was now calling him out of the Jewish fold, to belong to His flock.

W.H.

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